betweene God and vs that is if we truely and vnfainedly repent vs of our sinnes and a rest and rely on Iesus Christ for our saluation by a liuely faith wee may be assured that God on his part will not goe one iote from his word nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth but he hath also committed it to writing and not contenting himselfe herewith that there might be no place left to doubting hee hath confirmed and ratified his hand writing by adding thereunto his seales which are the Sacraments as first the seale of Baptisme whereby he assureth vs that being outwardly receiued into the body of the Church and inwardly ingrafted into the body of Christ wee haue all our sinnes and filthy corruptions washed away with his precious bloud as the outward filth of the body is washed and purged by the washing of water The vertue of which spirituall washing is not limited and restrained to the time past or present as though it washed away onely our originall corruption as some haue foolishly imagined but extendeth it selfe to the whole course of our liues So that if falling into many and greeuous sinnes we vnfainedly repent vs of them and apply Christ Iesus and his merites vnto vs by a true and liuely faith we may be assured of the pardon and forgiuenes of them all for this was promised sealed and confirmed vnto vs in our Baptisme Secondly the Lord hath further cōfirmed this his couenant by the Sacrament of his Supper for he hath therefore instituted and ordained it that thereby we should be put in mind of our sauiour Christes death and suffrings to the end that we may gather more and more assurance that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud that hee might take away the curse of the law and naile it vnto his crosse free vs frō his fathers anger by bearing it himselfe and by his death deliuer vs from euerlasting death and by his bloudshed wash away all our sinnes and corruptions And hence it is that the Apostle calleth the wine in the Lords supper the new Testament in Christes bloud 1. Cor. 11.25 because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen and that he hath receaued vs into his loue and fauour yea the Lord hath not onely ratified confirmed his couenant with vs concerning the remission of our sinnes with his owne hand writing and seales annexed but also by his oath For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation as the Apostle speaketh Heb. 6.17.18 And therefore vnlesse wee would conceiue of God that hee is vntrue of his word a couenant breaker yea a periured person which were most horrible blasphemie once to imagine we may vndoubtedly assure our selues that he will pardon and forgiue vs all our sinnes be they in number neuer so innumerable nor so hainous in their nature and qualitie if wee will turne vnto him by vnfained repentanee and lay hould vpon Christ Iesus our sauiour by a true and liuely faith § Sect. 4 But let vs more particularly consider of some of the speciall promises of God Of particular promises whereby wee may be assured of the remission of our sinnes contained in the couenant of grace that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes The Prophet Dauid who had in himselfe often experience of Gods mercy telleth vs Psal 32.10 that whosoeuer trusteth in the Lords mercy shall compasse him The Prophet Esay exhorteth the wicked to forsake his wayes and the vnrighteous his owne imaginations and to returne vnto the Lord assuring them that he will haue mercy vpon them for he is very ready to forgiue Esay 55.7 The Lord himselfe also doth make this gratious promise Ezech. 18.21 But saith he if the wicked will returne from all his sinnes which he hath committed and keepe all my Statutes and doe that which is lawfull and right he shall surely liue and not dye 22. All his transgressions that he hath committed shall not bee mentioned vnto him but in his righteousnesse that he hath done he shall liue 23. Haue I any desire that the wicked should dye saith the Lord God or shall he not liue if he returne from his wayes vers 32. For I desire not the death of him that dieth saith the Lord God cause therefore one another to returne and liue yee and cap. 33. ver 11. As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue So Mal. 3.17 the Lord professeth that hee will spare his people and children as a man spareth his owne Sonne that serueth him Now we know that a louing father is ready to forgiue to receaue into his grace and fauour his repentant Sonne though he hath very often offended him so surely the Lord who is infinitely rich in mercy wil much more forgiue his children when they turne vnto him nay he is not onely ready to receaue them into his grace and fauour but it filleth him as I may say with exceeding ioy and delight when his repentant children forsake their sinnes and euill wayes and turne vnto him by vnfained repentance as it appeareth most euidently in the parable of the prodigall Sonne of the strayed sheepe and the lost groat Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell because hee saueth his people frō their sinnes as appeareth Math. 1.21 he therfore came into the world not to cal the righteous but sinners to repentance As it is Matt. 9.13 and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes promising that hee will ease them Matt 11.28 yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue that our sauiour Christ saith they haue it already as though they were in present possession Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life So chap. 6.47 and chap. 11.26 whosoeuer liueth and beleeueth in mee shall neuer die The apostle Peter also plainly affirmeth that God would haue no man to perish but would haue all men to come to repentance Seeing therefore the Lord hath made so many gratious promises in the Gospel to all
this must not make vs to neglect all till there be an vniuersall agreement for as well may be reconcile light and darkenes the children of God with the children of the diuell grace naturall corruption truth and error as the true religion with those which are false or the professors of the one with the professors of the other Those who haue important businesses abroad doe not stay at home and refuse to trauaile because some goe out of the way but therefore they are more carefull to informe themselues of euery turning in their iourney because they would not erre with others those that haue a desire to liue doe not refuse all meate because some surfet die by eating that which is vnwholsome but rather hereby they are made more warie in making good choyse of such diet as is fit for the preseruation of their health those also who are sicke doe not neglect all phisicke because there are many cousening Imposters and vnlearned Emperickes who kil in sted of curing but this maketh thē with more circumspection to find out a skilful and learned phisition Let vs therefore follow the like practise in these spirituall things and seeing there is but one direct way which leadeth vnto heauen and many bywaies which leade to destruction let not this keepe vs from trauayling this heauenly iourney but rather moue vs with more diligence to inquire the right and perfect way seeing also there are many which offer vs poyson in sted of the wholesome foode and phisicke of our soules let vs learne with more care to make choyse and to put a difference betweene the one and the other But there it will be demaunded how those who are simple and ignorant can iudge which is the true religion §. Sect. 2. How the vnlearned may discerne the true religion from that which is false and which is the false who teacheth the truth and who falsehood to which I answere that euery one must labour to informe himselfe of the truth by studying and meditating in Gods word this must be his light to guide him his counsaylor to informe him his touchstone whereby he may discerne the stubble and straw of mens inuentions from the pure gold of Gods true religion Neither are we to receiue all doctrines hand ouer head but as the Apostle exhorteth vs we must trie the spirits whether they be of God or no and with the men of Berea we must search the scriptures I. Ioh. 4.1 Act. 17. to see if those things be so as they are deliuered and accordingly either receiue them if they are consonant with Gods word or reiect them if they be dissonant thereunto Yea will some say this were a direct course if those onely who haue the truth on their side had scripture to alledge but seeing euery heretike is as readie to quote scripture for the vpholding and defending of his heresie as the professors of Gods truth for the maintenance thereof all the question is whose interpretation is to be receiued as good and whose to be reiected as false and erroneous To this I answere that though there be some places in the scripture hard and somewhat doubtful and therefore the more easie to be wrested vnto a wrong sense yet are there others cleare end euident for the confuting of all sects heresies and errors whatsoeuer and therefore we must expound those places which are darke and ambiguous by those which are perspicuous and manifest For exmaple if we would know whether Poperie be the true religion or no we must examine the doctrines thereof by Gods word not making choyse of those places which seeme any way hard and doubtfull but of those which are cleere and manifest and so we shall finde that their doctrines are as contrarie to Gods truth as light to darkenes For whereas they teach that we are able to fulfill the law and to merit heauen the scriptures affirme the cleane contrarie I am 3.2 and 2.10 namely that in many things we sinne all I am 3.2 and whosoeuer shall keepe the whole law yet faileth in one point is guiltie of all I am 2.10 that there is no man who sinneth not 1. King 8.46 1. King 8.46 that in Gods sight none that liueth can be iustified Psal 143.2 Luk. 17 10. Psalm 143.2 that when we haue done all those things that are commaunded vs we are vnprofitable seruants and haue done but our dutie and therefore merit nothing Luk. 17.10 So whereas they teach that wee must pray to Saints and Angels because they make intercession for vs the Apostle flatly excludeth all other from this office but Christ alone 1. Tim. 2.5 1. Tim. 2.5 there is one mediator betweene God and man Where as they teach that marriage is vnlawfull for some men at all times and some meates vnlawfull for all men at some times the holy Ghost telleth vs plainely that this is erroneous and a doctrine of diuels 1. Tim. 4.1.3.4 and that euery creature of God is good and nothing ought to be refused if it be receiued with thankesgiuing 1. Tim. 4.1.3.4 And that marriage is honorable for all men and the bed vndefiled Heb. 13.4 Heb. 13.4 that to auoyde fornication euery man must haue his wife and euery woman her owne husband 1. Cor. 7.2 and that better it is to marrie then to burne v. 9. 1. Cor. 7.2 Whereas they teach that our Sauiour Christ is carnally and corporally present in the sacrament the scriptures teach vs the contrarie namely that he is ascended into heauen and therefore not vpon the earth Matth. 28.6 Matth. 28.6 That when he was taken into heauen he was taken from vs Act. 1.11 Act. 1.11 That the heauens must containe him vntill the time that all things be restored Acts 3.21 Act. 3.21 Whereas they teach that we must make and worship images both are expresly forbidden in the second commaundement and in many other places of scripture Whereas they teach that the scriptures should be kept from the common people in an vnknowne language the Apostle plainely affirmeth that he had rather in the Church speake fiue words with his vnderstanding that he might also instruct other 1. Cor. 14.19 than ten thousand words in a strange tongue and flatly inioyneth that the Prophets should keepe silence in the Church rather than speake strange lauguages where there is no interpreter 1. Cor. 14.19.27.28 Whereas they hold that the cup in the administration of the Lords supper is to be withheld from the common people and giuen onely to the Priests the quite contrarie is to be obserued in the institution whereas our Sauiour saith Drinke ye all of it because it is his blood of the new testament that is shed for many for the remission of sinnes plainely thereby inferring that this signe and sacrament of his blood belongeth to as many as were redeemed by it Matth 26.28 Matth. 26.28 And whereas they say that here the disciples were onely
vnrepentancie and therefore if the assurance which we haue of our election and saluation be not ioyned with a desire to leaue our sinnes and with an earnest endeuour of seruing God in the duties of holines and righteousnes then it doth not proceed from the testimonie of Gods spirit but from carnall securitie and fond presumption Lastly presumption no longer perswadeth men of Gods loue and fauour than they enioy the outward benefits of this life but when the Lord laieth vpon them any grieuous affliction either outwardly in bodie and state or inwardly in mind then this perswasion vanisheth and nothing remaineth but doubting which commonly endeth in vtter despaire but the testimonie of the spirit is constant and permanent and howsoeuer wee cannot by reason of the grieuousnesse of afflictions and the violent noise of our own passions heare the voyce thereof at some times yet afterwards againe it crieth alowd in our hearts Abba father and witnesseth vnto our spirits that we are the sonnes of God So that the chiefe meanes whereby wee are assured of our election is the spirit of God But seeing we haue it not naturally in our selues how may we attaine vnto it Surely we are to haue our recourse vnto the Father of lights by earnest prayer Iam. 1.17 Matth. 7.7 Luk. 11.13 from whom descendeth euery good and perfect gift hauing our faith grounded vpon Gods gracious promise namely that if we aske we shall receiue and more especially that hee will giue his holie spirit to them that aske it as it is Luk. 11.13 § Sect. 2 The second meanes whereby wee may attaine to the certaintie of our election The second meanes the hearing of the word is the hearing of the word wherein the Lord manifesteth his grace and goodwill to all beleeuing and repentant sinners and whereby also he ordinarily begetteth this faith and repentance in all his children For howsoeuer Paul may plant and Apollos may water but God alone giueth the encrease yet Gods blessing ordinarily accompanieth his owne ordinance making it effectuall by the inward operation of his spirit for those ends for which he hath ordained it And though the word may long sound in our eares before it pearce the heart or beget any sauing grace in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull yet those who make conscience of hearing the word with diligence reuerence and attention and pray for the assistance of Gods spirit whereby it may become profitable to their saluation may constantly expect the blessing of God vpon his owne ordinance which they carefully vse in obedience to his will whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. Though therefore we doe not after long hearing of the word feele this assurance of Gods loue and our election yet let vs not giue it ouer but expect Gods blessing vpon it and waite his leasure assuring our selues that in the end hee will make this his owne ordinance effectuall for those ends for which he hath ordained it § Sect. 3 The third meanes whereby we may attaine to the assurance of our election The third meanes the vse of the Sacraments is the frequent and religious vse of the Sacrament of the Lords supper whereby our faith is more and more confirmed the in truth of Gods promises For the Lord to the preaching of his word which is the couenant of grace hath added these seales that we might be the more throughly assured of his loue and fauour and therefore if we conscionably frequent this holy Sacrament the Lord will blesse also this his owne ordinance Moreouer they who worthily receiue these holy misteries doe receiue Christ Iesus and haue the vnion and communion which is betweene him and them more and more strengthned and confirmed for hee that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Ioh. 6.56 As it is Ioh. 6.56 Now there is no condemnation to those that are in Christ Iesus Rom 8.1 Rom. 8.1 and therefore they neede not doubt of their election and saluation § Sect. 4 The fourth meanes whereby we may be assured of our election The fourth meanes the effects of our election Zanch. de Attrib l. 5. c. 2. are the effects of Gods predestination which are the vndoubted signes thereof for the effects argue the cause as the cause the effects and that not onely in naturall things but also in those which are supernaturall and spirituall and therefore as certainely as we know that there is fire because it casteth forth heate and the sonne by his casting forth of bright raies whereby the world is lightned and that a tree is good by the good fruits which it bringeth forth so also may wee as certainely be assured that we are elected of God when wee finde in our selues the effects and vndoubted signes of our election Neither are these effects bare signes onely of our election but also manifest seales which by their plaine impression doe euidently assure vs thereof so that though we doe not directly and immediatly know Gods election predestination and eternall decree of our saluation in God himselfe electing predestinating and decreeing that we shall be saued yet we may plainely see apparant seales and impressions hereof in our selues liuely resembling that which is secret in Gods hidden councell and as we not seeing the seale which maketh the impression doe easily discerne the forme fashion and quantitie thereof by the print which it hath made so wee not seeing Gods secret decree of predestination may notwithstanding attaine to the euedent knowledge thereof by that impression which it maketh in vs. This also may further be illustrated by a familiar similitude namely as the sunne shining vpon vs with his bright beames doth imprint as it were in our eyes the image of his light whereby we see the sunne and the light thereof the beames of the sunne which are cast vpon vs being reflected backe againe to the sunne it selfe so the foreknowledge of God whereby he hath decreed that we shall be saued before all eternitie is secret in it selfe so that we cannot see not vnderstand it directly but yet whilest God doth acknowledge vs for his elect he doth expresse the image and forme of this his foreknowledge in those whom he hath elected whereby we doe also acknowledge him our gracious God who hath elected vs and so it commeth to passe that by the true knowledge of God which is communicated vnto vs whereby we acknowledge him for our God and father wee also know his foreknowledge whereby he knoweth and acknowledgeth vs for his sonnes and children For first God knoweth vs and then by the light of this knowledge communicated vnto vs he inlightneth our hearts with the true knowledge of himselfe as
Christs can neuer perish neither is any able to pull them out of his hands as it is Ioh. 10.28 § Sect. 4 But against this it is obiected In what sense Christ is said to haue died for all men 1. Tim. 2.6 Heb. 2.9 1. Ioh. 2 2. that in the scriptures Christ is said to haue died and to haue giuen himselfe a ransome for all men 1. Tim. 2.6 Who gaue himselfe a ransome for all men And Heb. 2.9 he is said to haue tasted death for all men and 1. Ioh. 2.2 he is said to be a reconciliation for the sinnes of the whole world To which I answere first that these speeches are not to be vnderstood of all and singular men but of all the faithfull which are gathered out of the whole world for the drift of the Apostles is to shew that our Sauiour Christ died not onely for the beleeuing Iewes but for the Gentils also of what countrie nation or condition soeuer they were And so these generall speeches are expounded Ioh. 11.52 where our Sauiour Christ is said to haue died not onely for the Iewish nation Ioh. 11.52 but that also he might gather together in one the children of God which were scattered So also hee is said Reu. 5.9 Reuel 5.9 to haue redeemed vs that is all the faithfull vnto God by his bloud out of euery Sathans temptations grounded vpon the doctrine of c. kinred tongue people and nation and Galat. 3.26 that all are the sonnes of God by faith in Christ Iesus and vers 28. Gal. 3.26.28 That there is neither Iew nor Grecian bond nor free male nor female but all are one in Christ Iesus So that these places are not to be vnderstood of all and singular men but of al beleeuers of what nation or condition soeuer they be For all the promises and benefits promised in the Gospel which is the couenant of grace are to be restrained to the condition of the couenant be they neuer so generall and vniuersall and this condition is sometimes expressed and sometimes vnderstood but neuer excluded So Ioh. 3.16 Ioh. 3.16 So God loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting Rom. 3.22 it is said Rom. 3.22 that the righteousnesse of God by faith in Iesus Christ is giuen to all that beleeue So Gal. 3.22 Gal. 3.22 The scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue Act. 10.43 As also Act. 10.43 Secondly I answere that Christ in some sense may be truly said to haue died for all the world namely in respect of the sufficiencie of his death though not in respect of the efficacie for by his death hee paid a sufficient price for the sinnes of all the world and a full ransome for all mankinde if all would or could applie his merits and obedience vnto themselues by a liuely faith but in respect of Gods counsaile Christs wil and the euent his death was not effectuall for the redemption of all but the faithful only Euen as a soueraigne salue may haue sufficient vertue in it selfe to cure innumerable wounds and sores but yet it is effectuall for the healing of those onely to which it is applied so the precious baulme of Christs bloud is of sufficient vertue to heale the wounds of all sinners whatsoeuer but notwithstanding it is effectuall to those only to whom it is applied by a true and liuely faith § Sect. 5 But it is further vrged that it is plainly said in the scriptures The former obiection vrged and answered Mar. 1.5 that hee died for all without exception I answere that it is an vsuall thing in Gods word to put this word all for many or for all those which are of one kinde So it is said Mar. 1.5 that all the countrey of Iudea and they of Ierusalem went out vnto Iohn the Baptist and were baptized of him that is not euery man without exception but great multitudes So it is said Mat. 4.23 that our Sauiour Christ healed euery disease and sicknesse amongst the people that is many that were diseased Matth. 4.23 or diseases of all kindes And Act. 10.38 it is said Act. 10.38 that Christ healed all that were oppressed by the diuell that is very many for otherwise great numbers oppressed of the diuell neuer came into our Sauiours presence Thus also it is said ver 12. that there was in the sheete which Peter saw in his vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fourefooted beasts that is beasts of all kinds And thus somtimes by all we are to vnderstand all the elect and them onely and sometimes all the reprobate and them alone In the first sense are these places to bee vnderstood Ioh. 12.32 our Sauiour saith that after he is crucified he will draw all men vnto him that is Ioh. 12.32 all the faithfull and elect for they only are conuerted vnto God and drawne vnto Christ So it is said Esa 54.13 that al shall be taught of God And Iere. 31.34 Esa 54.13 Iere. 31.34 Ioel. 2.28 that all shall know him from the least to the greatest And Ioel 2.28 the Lord saith that in the latter times he will powre out his spirit vpon all flesh which places cannot be vnderstood of the reprobates and wicked but of all Gods elect and faithfull Sometimes also we are hereby to vnderstand all the reprobate and wicked So Phil. 2.21 the Apostle saith that all seeke their owne and not that which is Iesus Christs that is Phil. 2.21 all worldlings and wicked men And Ioh. 3.32 the Baptist saith that no man hath receiued Christs testimonie that is Ioh. 3.32 none of the wicked and reprobate for all the faithfull and elect receiue it and beleeue By all which places it is euident that this word all sometime signifieth many and sometime all of one kind and therefore in those places where it is said that Christ hath died for al men we may vnderstand it of many as it is expounded Matth. 26.28 or of all the faithfull Matth. 26.28 as in many places it is restrained Secondly it is obiected that Christ died euen for the wicked and damned for it is said that some shall denie the Lord who hath bought them 2. Pet. 2.1 chap. 1.2.9 2. Pet. 2.1 that some who are purged afterwards become blind and forgetfull 2. Pet. 1.9 that he may be destroyed for whom Christ died Rom. 14.15 Rom. 14.15 Heb. 10.29 that they who are sanctified may count the bloud of the Testament an vnholie thing and tread it vnder their feete Heb. 10.29 To which I answere that these and such like places are to be vnderstood of men not as they are in truth and in Gods sight but as they are in outward shew profession and in the estimation of men who according to the rule of
and foysted in by some cunning fellow after the things were come to passe The like obiections also he maketh against the rest of the Scriptures as that either there was not any such Moses or if he were that he was but some cunning fellow who writ of miracles and wonders neuer done to gaine credit to his law which he had published or if he wrote nothing but truth in his time yet we know not whether these books which goe vnder his name are perfect as he left them or depraued and corrupted hauing many things altred added detracted according to the pleasure of those who haue had the keeping of them And so also hee obiecteth against the other parts of holy Scriptures To this I answere that as it were great absurditie to call in question the writings of Cicero Seneca Plutarch and other Heathen men whether they were penned by any such men or no because the next age receiued them from the authors themselues and deliuered them to the next insuing and so by tradition from hand to hand they are come vnto vs so it is no lesse absurditie to call into question whether the scriptures were written by the Prophets and Apostles who liued in their seuerall times seeing the Church hath receiued them from time to time and deliuered them to their successors to this day Moreouer the law published by Moses was not in secret or in a corner before some few witnesses but in the presence of sixe hundred thousand men besides women and children and the strange miracles and workes of God full of wonder which hee wrought for the better confirmation of his law giuen were done and perfourmed in the presence of many thousands who made relation of them to their posteritie and they to theirs to this day Neither was it easie to be corrupted altred or changed seeing the lawgiuer did straightly charge all men that they should not adde detract or alter any thing vpon paine of present death in this world and euerlasting death in the life to come who therefore would incurre the danger of such fearfull punishment for the satisfying of his fruitlesse phantasie Moreouer this book of the law was safely kept in the Tabernacle and after in the Temple in the Arke which was placed in the holy of holiest and diuers authenticall copies written out of it for euery one of the twelue tribes which were euery Sabbaoth day read and expounded in their Sinagogues yea so familiar were these writings with the Iewes that they were written in their houses and vpon their garments so as it was not possible for any man to falsifie them but it would presently bee espied Yea will the tempter say but though they could not be depraued or corrupted yet they might at first bee inuented by some more subtill than the rest and so thrust vpon men vnder the authority of God himselfe as being the writings of his Prophets and Apostles To which I answere that there is no probabilitie of truth in this obiection for I would faine know in what age this man should write In the time of Moses how then could he write the historie of the Iudges who succeeded him In the time of the Iudges how then could he write the historie of the Kings What then could he write these things in the time of the Kings and so faine a relation of such things as went before why then it is necessarie that hee should haue liued in the time of the last Kings or els he could not haue penned their historie also but before this time there were many copies abroad of the Scriptures in diuers nations by reason that the Iewes were scattered abroad through their captiuitie where they as constantly professed their religion as in their owne countrey Besides if these writings had been fained in what age could they come to light but men diligently inquiring into them as being matters importing no lesse than their eternall saluation or condemnation would haue found them counterfeit For if they had been penned in the same age wherein the things were done who would haue beleeued them if they did not assuredly know that they contained nothing but certaine truth If in an after age who would haue straight subscribed vnto them vnlesse they had by tradition from their ancestors bin assured that such things were done in former times Furthermore it is not probable but that the Iewes would haue made mentiō of such an author if they had known him or if they had by some accident found them written in this forme it is not likely that they would haue been so simple as to haue built their faith so firmely vpon them that they would rather chuse to suffer all torments than be brought to denie any one part of them § Sect. 7 Lastly it is obiected that in the time of Antiochus That the books of holy Scripture perished not in the time of Antiochus the books of the Scriptures were by his tyrannie and extreame crueltie wholy abolished and these which we haue afterwards inuented by the Iewes to grace their religion To which I answere that this obiection is so sotrishly foolish that it sauoureth not of common sense much lesse of any force of reason for seeing now there were extant almost innumerable copies of the Scriptures what meanes could be inuented by with and rage vtterly to suppresse them especially seeing the Iewes made farre more precious account of them than of their liues so that for the profession of this truth they were content to suffer euen in this tyrants time cruell deaths Besides if they had been all destroyed and abolished in his time how came it to passe that presently after his death they were againe as it were pulled out of the ashes and reuiued Or how could others be put in their place seeing innumerable men liued before and after his persecution who had the sight and perusing of the same bookes before they were suppressed and afterwards againe when they came to light Lastly though it should be granted that all the bookes of holy Scriptures had bin vtterly defaced in al the dominions of Antiochus yet this were nothing for the tempters purpose for the Iewes were now scattered far and wide and had their Sinagogues and schooles in sundrie nations where he had no authoritie therfore though he had destroyed all the copies of the Scriptures in all places of his kingdome yet there were many in other places where hee bare no sway Neither were they now in the Hebrew tongue alone but also translated into the Greeke by the 70 Interpreters at the request of Ptolomey Philadelphus and the translation carefully kept in his Librarie long before the time of this Antiochus By al which it is more then manifest that the Scriptures are the same which were penned by the Prophets and holy men of God inspired with his diuine spirit confirmed with so many and wonderfull miracles and sealed with the bloud of innumerable Martyrs To this which hath
reasons inuented by mans wit to confirme vs in this truth that the Scriptures are the word of the euerliuing God Gods spirit perswadeth vs of this truth by our owne feeling and experience For whosoeuer are indued with Gods spirit doe also by their owne experience sensibly feele by the effects and operation of the scriptures in themselues that they are not the word or inuention of mortall man but the word of the almightie and most wise God for when they perceiue that the eyes of their vnderstanding are illuminated which before were blind and full of darkenes that their will is inclined to the obedience of Gods commaundements which before was stubborne and rebellious that their heart is become soft and tender so as like the heart of Iosias it melteth at the preaching of the law which before was obdurate and more hard then the Adamant that their conscience which was dead and seared is now readie to checke controule them when they commit any sinne and to allow and approue all good actions that their affections are cast in a new mould so that whereas heretofore they loued nothing but the world and worldly things now their loue is fixed on the Lord and those things that are aboue and whereas nothing was more odious in former times then vertue and godlines nothing more pleasing then finne and the delights thereof now contrariwise nothing is more lothsome then sinne nothing more sweete and delightfull then obedience to Gods commaundements and when they further consider that this great alteration is made in them onely by the hearing of Gods word preached they neede no further perswasions nor other instructor to teach them that the scriptures were penned by the diuine operation of Gods spirit seeing the word of mortall man could neuer make such a change in them nor any thing else but the word of the euerliuing God which at the first was alone sufficient for their creation and generation and now onely of power sufficient for their regeneration and new birth Ioh. 9. As therefore the blind man reasoned with the Pharisies Iohn 9 not with any farre fetcht reason but from his owne experience to proue that our Sauiour was not a notorious sinner as the Pharisies accused him but some great Prophet sent from God saying doubtles this is a maruelous thing that ye know not whence he is and yet he hath opened mine eyes and if this man were not of God he could haue done nothing so may we reason with those who affirme that it cannot be knowne whence the scriptures came from God or man vsing this argument taken from our owne experience saying doubtles this is a meruelous thing that ye doe not know whence the scriptures are seeing they haue opened mine eyes which were blinde from my birth inclined my wil to obedience which before was rebellious softned my heart and sanctified and quite changed mine affections so that I now loue that good which before I hated and hate that euill which before I loued and am delighted with those holy exercises which heretofore did most displease me and am displeased with those vaine pleasures and filthie sinnes which in times past did most delight me and therefore if it were not of God it could haue done no such thing if it were not inspied and indited by his holy spirit and made effectuall by the vertue and power thereof it could neuer haue wrought in me such strange alterations CHAP. XXII Sathans temptations suggested against the translations of holy Scriptures answered § Sect. 1 ANd somuch for answering Sathans second temptation whereby he laboreth to make men neglect the hearing of Gods word That the Scriptures are truly translated that so they may neuer be effectually called Now thirdly if he cannot perswade men that the Scriptures are not the word of God that so he may take away all the authority thereof then he will take exceptions against the translation suggesting into their minds that though the Scriptures bee the word of God as they were penned in their own proper languages by men inspired by his spirit yet for ought they know being vnlearned the Scriptures may be corruptly translated altered from their first originall and things added and detracted at the translators pleasure To this I answere that not onely professors of religion but also Pagans Infidels Epicures and Atheists who are euen the very limmes of the diuell haue been skilfull and learned in these languages and therefore if the translations were not neere the originall who could stop their mouthes from inueighing against such falsehood Who could restraine them from declaiming against such corruption seeing they so hate and abhor this truth as that they wish the vtter extirpation thereof and with extreame malice oppose themselues against it persecuting and murthering to their vttermost power whosoeuer imbrace and professe it Moreouer we knowe that the Iewes who more malitiously maligne Christians and christianity than the Turkes and Pagans doe notwithstanding agree with vs in the translation of the old Testament and can take no exception against the new Thirdly there hath been euer since Christs comming many sectaries and heretikes who for the maintenance of their opinions haue but sought to corrupt some few places of the Scriptures but still God hath raised vp some godly learned in the originall tongues who haue confuted them and cleered the text how therefore in such diuision and vehement discord should such a thing be concealed How should any corrupt the whole Scriptures or any principall places seeing there is such controuersies from time to time about euery letter and syllable Lastly this truth of the Scriptures hath been sealed and confirmed with the blood of many Martyrs who haue been excellently learned in the originall tongues and who can imagine that they would haue been so foolish as to haue giuen their liues for the maintaining that truth which is contained in the Scriptures as we haue them translated if they thought them corrupted and falsified in the translation § Sect. 2 But the tempter will obiect that the translations exceedingly differ one from another Of the difference of translations and therefore some of them must needs bee false and who would ground his faith vpon any vntill hee know which is the best and truest I answere that though there be diuers translations and one better than another yet euen that which is most corrupt and imperfect is sufficient to instruct vs in the knowledge of God and in the principles of Christian religion neither is there amongst them all many errors which concerne the articles of our faith or come neere the substance of doctrine which we are bound to beleeue for all the translatours haue laboured to conforme their translations according to the analogy of faith and though they haue not in all places deliuered the proper sense yet they haue endeauored to come as neere it as they can and where they haue fayled it is rather in circumstances than in
regenerate they doe not will nor yeeld vnto sinne and though they consent vnto sinne yet this consent is not absolute and intire but with some dislike grudging and resistance of the spirituall part the which dislike and resistance though sometimes it cannot easily be discerned in the very act of sinne whereas the weake motions of the spirit are violently ouerborne through the violent strength of their naturall corruptions and so ouershadowed by the cloudie mists which their vnruly passions cast before their vnderstāding that they cannot at all perceiue any dislike or resistance against the temptation yet after the sinne is committed and the good motions of the spirit are againe reuiued out of their deadly swound then doe they hate and detest that sinne which before seemed pleasant vnto them and earnestly desire with the Apostle to be freed from it Lastly the Apostle in that place doth not speake of euery particular sinne committed with full consent of will for so also the elect offend before their conuersion but of a generall and malitious apostasie from the knowne truth and a scornefull reiecting of the sacrifice of Christ once offered for sinne so that the sense is thus much that if wee wilfully and malitiously sinne by renouncing the sacrifice of Christ offered for sinne we cannot hope to be saued by any other sacrifice but are to expect iudgement and condemnation seeing such treade vnder foote the sonne of God and count the blood of the testament an vnholy thing and euen despite the spirit of grace as he explaneth himselfe in the verses following § Sect. 5 And so much concerning the first question That the christian may fall into presumptuous sinnes and that so falling he may be receiued to mercie the second is whether the christian man may fall into presumptuous sins and if hee doe whether they be pardonable or no. For the first though it must needes bee confessed that it is a fearefull case to neglect Gods iustice and iudgements because of his long suffering or to take occasion vpon the abundance of Gods mercies and readinesse to forgiue to prouoke him continually by our sinnes yet it cannot be denied but that a true christian through the strength of his inbred corruptions may fall into these presumptuous sinnes neither is there any priuiledge in the holy Scriptures to exempt them from any sinne whatsoeuer but that either before or after their conuersion they may fall into it sauing onely that vnpardonable sinne which is committed against the holy Ghost Moreouer Dauid prayeth the Lord to keepe him from presumptuous sinnes Psalm 19.13 and that he would not suffer them to raigne ouer him Psalm 19.13 where first he sheweth that of himselfe he was apt to fall into such sinnes if the Lord did not preserue him from them and secondly he implieth that the Lord might for good causes knowne vnto himselfe suffer him to commit these sinnes of presumption and therefore he further prayeth that if hee should fall into such sinnes it would please the Lord to raise him by true repentance and not suffer them to rule and raigne in him So that it appeareth that a true christian may fall into these sinnes now that hauing fallen he may rise againe by true repentance and receiue pardon and forgiuenesse it is likewise manifest For if once the Lord receiue vs into the couenant of grace and acknowledge vs for his children then nothing in the world no not the most grieuous sinnes which we can fall into can separate vs from the loue of God which is in Christ Iesus our Lord Rom. 8.38 39. as the Apostle speaketh Rom. 8.38 29. Secondly our Sauiour telleth vs that euery sinne and blasphemy shall be forgiuen vnto men vpon true repentance Mat. 12.31.32 sauing onely the blasphemie against the spirit which is alwaies ioyned with finall impenitencie Matth. 12.31 32. Thirdly the promises of the the Gospell are generall and indefinit excluding no fortes of sinnes whatsoeuer so they performe the condition of faith and repentance And therefore also presumptuous sinners repenting and beleeuing are assured of mercie and forgiuenesse Lastly if Dauid might fall into these sinnes then Dauid also might repent and receiue pardon seeing he was truely iustified sanctified and a chosen vessell of the Lord elected to euerlasting life § Sect. 6 And so much concerning the temptations which are taken from those sinnes which are once committed That it is a fearefull thing to fall often into the same sin willingly now we are to speake of them which he suggesteth vnto the weake conscience after the committing of one and the same sinne diuers times vpon which occasion he is readie to perswade the weake christian that he neuer truely repented otherwise he would neuer againe fall into the same sinne and the howsoeuer the child of God may fall into diuers sinnes through want of care and experience yet it is not incident to any of this number to fall againe and againe into the same wickednesse after they haue had warning and sufficient knowledge of the euils thereof For the answering whereof we are to know that in truth it is a grieuous and fearefull case to be thus ouertaken and to be so besotted with the pleasures of sinne that neither instruction nor our owne experience can make vs to see the euils of sinne and worke in vs a care to auoyde and shunne it The burnt childe as the prouerbe is dreadeth the fire he that hath been deceiued and thereby much indamaged is afterwards more warie he that hath cast himselfe into any grieuous disease through some vnholesome meates is euer after more carefull of his diet he that hath once been assaulted by his enemie at vnawares and hath receiued griesly woundes will after he is cured goe better armed and furnished that he may not againe be ouertaken of the like daunger And therefore seeing experience of all other euils doth teach vs to auoyde them what a lamentable thing is this that no warning will make vs take heede of sinne which is the greatest euill and cause of all the rest that hauing drunke this deadly poyson and been grieuously sicke thereof in our consciences wee should being recouered be inticed with the pleasant taste thereof to swallow it downe againe and that hauing receiued grieuous wounds we should after take no better heede and goe no better armed and prepared to make resistance but for want of care and watchfulnesse expose our selues againe to the like daunger of our spirituall enemies But yet we are to know that this sometimes That the child of God may fall often into the same sinne and yet be receiued to mercie through our great frailtie and corruption may be the estate of a true christian and faithfull seruant of God to fall againe and againe into the same sinne neither doth any thing priuiledge them from committing that sinne againe which they haue once committed For first the same inbred corruption still dwelleth in them